Acts 8:22

Act 8:22-23. Repent, therefore, of this thy wickedness — Be humbled and ashamed for what thou hast thought, said, and done; own thyself guilty in this matter, and be sorry for it; condemn thy way, and amend it; and be a new creature in Christ. And pray to God — He must pray that God would give him repentance, and pardon upon repentance. “Here is so incontestable an evidence of an unconverted sinner being exhorted to repentance and prayer, while he was known to be in that state, that it is astonishing the propriety of doing this should ever have been disputed; and one would think none could be so wild as to imagine faith in Christ was not included in that repentance which an apostle preaches to a baptized person as the way of obtaining forgiveness.” — Doddridge. If perhaps, the thought of thy heart may be forgiven thee — Without all doubt, if Simon had repented he would have been forgiven; and this dubious manner in which Peter speaks of his obtaining forgiveness, intimates, not that his repentance, if sincere, might possibly fail of acceptance, for that would have been contrary to the whole tenor of the gospel; but the doubt was, whether he would sincerely repent; whether, after the commission of a sin so nearly approaching the blasphemy against the Holy Ghost, he could ever be brought to true repentance. For I perceive thou art in the gall of bitterness — That is, the most bitter gall. “Significat animi constitutionem perquam vitiosam, et talem, qualis sunt cibi felle corrupti.” It signifies a state of mind very vicious, and like meats corrupted with gall. — Grotius. Odious to God, as that which is bitter as gall is to us; or plunged in that hateful pollution which must be bitterness and poison in the latter end. See note on Deu 29:18; and Heb 12:15. And in the bond of iniquity — Held in the chains of thine own covetousness and carnality, and consequently in a state of base servitude; bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin, led captive by him at his will. The whole sentence expresses, in Peter’s strong manner of speaking, how odious and wretched a creature Simon now appeared to him: and how much more odious must such a sinner be in the eyes of a holy God!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 8:22. Μετανόησον οὖν, repent therefore) Repentance ought to be present first: then next we may seek gifts of grace. An abbreviated expression for, Repent, (and cease) from this thy wickedness.—[καὶ δεήθητι, and pray) However lost one be, yet he ought himself to pray, rather than lean on the intercession of others: Act 8:24.—V. g.]—εἰ ἄρα, if [haply]) The force of the doubt falls on the repentance and prayers of Simon, not on the forgiveness of guilt which is to be hoped for by the penitent.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_8:22-23.Ἀπὸ τῆς κακ.] i.e. turning thee away from, Heb_6:1. Comp. on 2Co_11:3.

εἰ ἄρα ἀφεθήσεται] entreat the Lord (God, Act_8:21), and try thereby, whether perhaps (as the case may stand) there will be forgiven, etc. Comp. on Mar_11:13; Rom_1:10. Peter, on account of the high degree of the transgression, represents the forgiveness on repentance still as doubtful.[226] Kuinoel, after older expositors (comp. Heinrichs and de Wette), thinks that the doubt concerns the conversion of Simon, which was hardly to be hoped for. At variance with the text, which to the fulfilment of the μετανόησον (without which forgiveness was not at all conceivable) annexes still the problematic ΕἸ ἌΡΑ. Concerning the direct expression by the future, see Winer, p. 282 [E. T. 376].

ἡ ἐπίνοια] the (conscious) plan, the project, is a vox media, which receives its reference in bonam (2Ma_12:45; Ar. Thesm. 766, al.), or as here in malam partem, entirely from the context. See the passages in Kypke, II. p. 42, and from Philo in Loesner, p. 198 f.

For I perceive thee (fallen into and) existing in gall of bitterness and (in) band of iniquity, i.e. for I recognise thee as a man who has fallen into bitter enmity (against the gospel) as into gall, and into iniquity as into binding fetters. Both genitives are to be taken alike, namely, as genitives of apposition; hence χολὴ πικρίας is not fel amarum (as is usually supposed), in which case, besides, πικρίας would only be tame and self-evident. On the contrary, ΠΙΚΡΊΑ is to be taken in the ethical sense, a bitter, malignant, and hostile disposition (Rom_3:14; Eph_4:31; often in the classical writers, see Valck. ad Eur. Phoen. 963), which, figuratively represented, is gall, into which Simon had fallen. In the corresponding representation, ἀδικία is conceived as a band which encompassed him. Comp. Isa_58:6. Others render συνδεσμός, bundle (comp. Herodian. iv. 12. 11). So Alberti, Wolf, Wetstein, Valckenaer, Kuinoel, and others, including Ewald. But in this way the genitive would not be taken uniformly with πικρίας, and we should expect instead of ἈΔΙΚΊΑς a plural expression. Ewald, moreover, concludes from these words that a vehement contest had previously taken place between Peter and Simon,a point which must be left undetermined, as the text indicates nothing of it.

εἶναι εἰς] stands as in Act_8:20. See Buttmann, neut. Gr. p. 286 [E. T. 333]. Lange,[227] at variance with the words, gratuitously imports the notion: that thou wilt prove to be a poison … in the church.

[226] Not as if it were thereby made dependent on the caprice of God (de Wettes objection), but because God, in presence of the greatness of the guilt, could only forgive on the corresponding sincerity and truth of the repentance and believing prayer; and how doubtful was this with such a mind! The whole greatness of the danger was to be brought to the consciousness of Simon, and to quicken him to the need of repentance and prayer.

[227] Comp. also Thiersch, Kirche im apost. Zeit. p. 91.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 8:22 . κακίας : not used elsewhere by St. Luke, but it significantly meets us twice in St. Peter, cf. 1Pe 2:1 ; 1Pe 2:16 . ἀφεθ .: if we read above, Κυρίου , the meaning will be the Lord Jesus, in whose name the Apostles had been baptising, Act 8:16 , and ἀφεθ . may also point to the word of the Lord Jesus in Mat 12:31 (so Alford, Plumptre). εἰ ἄρα , Mar 11:13 (Act 17:27 ). R. and A.V. both render “if perhaps,” but R.V. “if perhaps … shall be forgiven thee”; A.V. “if perhaps … may be forgiven thee”. St. Peter does not throw doubt on forgiveness after sincere repentance, but the doubt is expressed, because Simon so long as he was what he was (see the probable reading of the next verse and the connecting γάρ ) could not repent, and therefore could not be forgiven, cf. Gen 18:3 . “If now I have found favour in thine eyes,” εἰ ἄρα ( אִם־נָא ), which I hope rather than venture to assume; see also Simcox, Language of N. T. Greek , pp. 180, 181, and compare Winer-Moulton, xii., 4 c ., and liii., 8 a ; and Viteau, Le Grec du N. T.; cf. Jer 20:10 , Wis 6:16 , etc., 2Ma 12:45 , 4Ma 17:2 , and often in classical Greek.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We must hope well even of the vilest sinners, so long and so far forth as we may.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven--this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Repent therefore of this thy wickedness] St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind.

If perhaps the thought of thine heart may be forgiven thee.] His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. Repent, therefore. Whereas he exhorteth him unto repentance and prayer, he putteth him in some hope of pardon thereby; for no man shall ever be touched with any desire of repentance, save only he which shall believe that God will have mercy upon him; on the other side, despair will always carry men headlong unto boldness. Furthermore, the Scripture teacheth that God is not called upon aright save only by faith. Therefore, we see how Peter raiseth up Simon now unto hope of salvation, whom he had thrown down before with the cruel lightnings and thunderbolts of words; and yet Simon’s sin was no small sin. But, if it could be, we ought to pluck men even out of hell.

Therefore, until such time as even the most wicked men do by manifest signs betray themselves to be reprobates, no one of them is to be handled so sharply but that remission of sins is to be set before him. Yea, we must so deal with those for whom sharp chiding is profitable, by reason of their hardness and stubbornness, that we throw them down with one hand, and set them on foot with the other; for the Spirit of God doth not suffer us to accurse them But Peter seemeth to bring him into some fear and doubt, when he saith, if peradventure. And the Papists go about to prove by this place and such like, that we must pray with doubtful minds; because men may unadvisedly promise themselves certain success in their petitions. But we may readily answer them; for the word ει αρα signifieth as much as if a man should say, If by any means thou must obtain pardon of God. Peter useth this word, not that he may leave Simon’s mind in a perplexity, but that he may the more prick him forward to be earnest in prayer. For the very difficulty doth not a little serve to stir us up; because when we see the thing at hand, we are too careless and sluggish. Therefore Peter doth not terrify Simon, that he may overthrow or trouble all hope of obtaining in his heart, but putting him in sure hope if he shall crave pardon humbly and from his heart, he telleth him only that pardon is hard to be gotten, by reason of the greatness of his offense, to the end he may provoke him unto ferventness; for it is requisite that we may be lightened by faith when we go unto God, yea, that she be the mother of prayer.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) Repent therefore of this thy wickedness.—The stern words of condemnation are, we see, meant to heal, not to slay. Rightly understood, the call to repent in such a case as this, opens the door of hope as wide as the history of the penitent thief. Repentance, and with repentance, forgiveness, were possible, even for the charlatan adventurer who had traded on the credulous superstition of the people, and claimed something like adoration for himself and his mistress.

Pray God, if perhaps the thought of thine heart . . . .—The better MSS. give “Lord” instead of “God,” either in the Old Testament sense of the word or with special reference to the Lord Jesus. The “if perhaps,” in the Greek, as in the English, implies a latent doubt. Did the thought come across the mind of the Apostle that the sin of Simon came very near that “sin against the Holy Ghost which hath never forgiveness” (Mat_12:31)? The use of such words by the chief of the Apostles, after the apparent concession of a plenary power in Joh_20:23, are terribly suggestive. He neither forgives nor condemns, but bids the offender turn to the Searcher of hearts and pray for forgiveness. Had he seen repentance, he might have said, “Thy sins are forgiven thee.” Had he seen a conscience utterly dead, he might have closed the door of hope. As it is, he stands midway between hope and fear, and, keeping silence, leaves judgment to the Judge.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. Repent therefore, &c.] On this condition not only could the stern wish of Peter be averted, but the anger of God also. We see therefore that the words of the Apostle in Act_8:20 must have been coupled in his mind with such condition, but the further language of this verse seems to imply that to Peter’s mind there was not much hope of such repentance.

and pray God] The oldest MSS. read “the Lord,” and this is what was to be expected, for the offence was specially against Christ. Simon, with corrupt motives, was seeking to be enrolled among those who were called by Christ’s name.

if perhaps the thought of thine heart may [shall] be forgiven thee] The word rendered “thought” is found in the N. T. only here, and gives the idea of a matured plan. The Apostle sees how full the mind of Simon has been of the scheme which he has conceived, and the knowledge of this seems expressed in the “if perhaps” with which this clause begins. He will not declare that there is not hope even for such an offender, but the covetousness, which is idolatry, makes repentance almost impossible.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I perceive that thou art in the gall of bitterness,.... Alluding to Deu 29:18 with which compare Heb 12:15 and signifying, that he was in a state of nature and unregeneracy; under the power and dominion of covetousness, ambition, and hypocrisy; and in a way pernicious to himself, infectious to others, and ungrateful to God, and to good men; and that instead of the root of the matter, the truth of grace being in him, there was nothing in him but the bitter root of sin; which bore gall and wormwood, and everything that was nauseous and disagreeable:

and in the bond of iniquity; referring to Pro 5:22 and suggesting, that he was held fast bound in the bonds of sin, and with the cords of iniquity, or was entirely under the government of his lusts: the preposition which we render "in", may retain here, as is by some observed, its proper sense of "for", or "into"; and have the same signification it has in Heb 1:5 "I will be to him for a father", or "a father", and "he shall be to me for a son", or "a son": and then the sense of Peter is, I plainly perceive and clearly see by thy words and actions, that thou art nothing else but a lump of bitter gall, and a bundle of sin and wickedness.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

Ver. 22. Repent therefore] Repentance is post naufragium tabula, it is the fair daughter of a foul mother, i.e. sin, which (if not repented of) will soon work our ruth)distress) and ruin. {a}

If perhaps the thought] Επινοια to be cured by μετανοια. Thought is not free; but if evil, must be reversed by repentance, or will undo us for ever, Jer 4:14.

{a} εχθρου πατρος φιλτατον τεκνον. De Pompeio Romani.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Repent, therefore - Here we may remark:

That Simon was at this time an unconverted sinner.

(2)That the command was given to him “as such.”

(3)That he was required to “do the thing”; not to wait or seek merely, but actually to repent.

(4)That this was to be the “first step” in his conversion. He was not even directed to “pray” first, but his first indispensable work was to “repent”; that is, to exercise proper sorrow for this sin, and to “abandon” his plan or principle of action.

And this shows:

(1)That all sinners are to be exhorted to “repent,” as their first work. They are not to be told to “wait,” and “read,” and “pray,” in the expectation that repentance will be “given” them. With such helps as they can obtain, they are to “do the thing.”

(2)Prayer will not be acceptable or heard unless the sinner comes “repenting”; that is, unless he regrets his sin, and “desires” to forsake it. Then, and then only, will he be heard. When he comes “loving” his sins, and resolving still to practice them, God will not hear him. When he comes “desirous” of forsaking them, grieved that he is guilty, and “feeling” his need of help, God will hear his prayer. See Isa 1:15; Mic 3:4; Pro 1:28; Psa 66:18.

And pray God - Having a “desire” to forsake the sin, and to be pardoned, “then” pray to God to forgive. It would be absurd to ask forgiveness until a man felt his need of it. This shows that a sinner “ought” to pray, and “how” he ought to do it. It should be with a desire and purpose to forsake sin, and in that state of mind God will hear the prayer. Compare Dan 4:27.

If perhaps - There was no certainty that God would forgive him; nor is there any evidence either that Simon prayed, or that he was forgiven. This direction of Peter presents “another” important principle in regard to the conduct of sinners. They are to be directed to repent; not because they have the “promise” of forgiveness, and not because they “hope” to be forgiven, but because sin “is a great evil,” and because it is “right” and “proper” that they should repent, whether they are forgiven or not. That is to be left to the sovereign mercy of God. they are to repent of sin, and then they are to feel, not that they have any claim on God, but that they are dependent upon Him, and must be saved or lost at His will. They are not to suppose that their tears will purchase forgiveness, but that they lie at the footstool of mercy, and that there is hope - not certainty - that God will forgive. The language of the humbled sinner is:

“Perhaps he will admit my plea,

Perhaps will hear my prayer;

But if I perish I will pray,

And perish only there.

“I can but perish if I go;

I am resolved to try;

For if I stay away, I

Know I shall forever die.”

The thought ... - Your “purpose,” or “wish.” “Thoughts” may be, therefore, evil, and need forgiveness. It is not open sin only that needs to be pardoned; it is the secret purpose of the soul.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That perhaps this thought of thy heart may be forgiven thee. The word perhaps, as the interpreters commonly observe on this and other places, many times does not imply any doubt or uncertainty. There could be no doubt, says St. John Chrysostom, only as to his repenting: if he repented, it is certain he would find remission of his sins. (Witham) --- St. Augustine (ep. cviii.) understands the text, Greek: metanoeson apo, &c. of penance done for heinous offences in the primitive Church, and teaches us to translate it thus, as it is in the Vulgate, both here and 2 Corinthians xii. 21. and Apocalypse ix. 21, and adds that very good men do daily penance for venial sins, by fasting, prayer, and alms.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The only remedy and help in his (otherwise) desperate case. This is not spoken as if it were doubtful whether true repentance should obtain pardon, but whether Simon Magus’s repentance were true. Repentance is a condition under which God proposeth our pardon and forgiveness, but it is far from being the cause of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Lord for God, A.V. and T.R.; thy for thine, A.V.; shall for may, A.V. Repent. The terrible words, "Thy money perish with thee," had not expressed Peter"s wish for his destruction. But they were the wounds of a friend speaking sharp things to pierce, if possible, a callous conscience. In the hope that that conscience had been pierced, he now urges repentance. And yet still, dealing skilfully with so bad a case, he speaks of the forgiveness doubtfully, "if perhaps." The sin was a very grievous one; the wound must not be healed too hastily. "There is a sin unto death."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. The odious character wherewith sin in general, hypocrisy in particular, is branded, it is bitterness and bondage; it is the gall of bitterness and the bond of iniquity.

Learn thence, 1. That sin is an exceeding bitter thing: It is bitter to God, it provokes him to bitter anger; it was bitter to Christ, it laid him under the bitter wrath of God; it was bitter to the angels, it turned them out of heaven, and banished them from the presence of God evermore; it is bitter to good men, it costs them bitter repentance, and it occasions them bitter chastisements: and it will be bitter, eternally bitter to the wicked and impenitent world. Now the bitterness of sin is not a medicinal and wholesome bitterness, but an intoxicating and stupifying bitterness, a poisonous and a baneful bitterness. Sin’s bitter draught is a baneful draught.

Learn, 2. That not only bitterness, but bondage attends the service and servants of sin: As sin is the gall of bitterness, so it is the bond of iniquity, and the bondage of sin; it is a shameful and ignominious bondage, a fruitless and unprofitable bondage, a stupifying and insensible bondage, a restless and unwearied bondage, and endless and eternal bondage.

Learn, 3. That every soul before conversion is in and under this deplorable bondage; Thou art in the bond of iniquity.

Observe, 2. The means prescribed and directed to for the soul’s delivery out of this deplorable bondage; namely, repentance and prayer. Repent of thy wickedness and pray to God.

1. Repent, Learn thence, That timely and sincere repentance is a special mean, prescribed and appointed by God, for the recovery of the worst sinners out of this deplorable bondage.

2. Pray. Here note, 1. A wicked man may pray, and ought to pray. As bad as Simon Magus was, St. Peter doth not drive him to despair, but directs him to his duty: Pray to God. Prayer is a part of natural worship, which we owe to God: it is the soul’s motion Godward: therefore to say a wicked man should not pray, is to say, he should not turn to God.

Note, 2. That all the prayer in the world, without a man’s own prayer to God for pardon and remission, will be ineffectual and unavailable to salvation. Simon Magus desired the apostles to pray for him, Act 8:24. But St. Peter bids him to pray for himself, as ever he hopes for forgiveness with God: Repent of this thy wickedness, and pray to God.

3. The encouragement given to make use of the means prescribed; namely, a probability of forgiveness and acceptance with God. Repent and pray, if perhaps the thought of thy heart may be forgiven thee.

Learn thence, That the vilest and worst of sinners upon their repentance, accompanied with prayer and supplication unto God, have good ground of encouragement to hope for pardon of sin and acceptance with him.

Observe, 4. How St. Peter takes most notice of that, of which Simon Magus took least, and that was of the wickedness of his thoughts; That the thoughts of thy heart may be forgiven thee.

Thence learn, That wicked and evil thoughts, lodged and entertained in the heart, ought in a special manner to be repented of, and humbled for, by all that expect forgiveness with God; for sinful thoughts are radical and seminal evils; they were the root of the angels’ apostacy and of Adam’s apostacy also. A world of sin may be lodged in the thoughts.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

22. “Repent therefore from this sin of thine, and pray the Lord if perchance the thought of thine heart shall be forgiven thee.” This verse confirms the conclusion that Simon backslid by yielding to that old predominant phase of inbred sin, i. e., the love of money, which had played so conspicuous a part in his former ministry. God help all the preachers to take warning over the sad fate of Simon Magus and Judas Iscariot, and myriads of others, ruined world without end by the love of money. No wonder our Savior condemns the hireling shepherd, assuring us that he can not be depended on; but that he will run away when the wolf comes. What can we expect of the hireling ministry who this day girdle the globe, with their Briarean arms reaching out after “filthy lucre” instead of souls.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 20

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

22. κυρίου for θεοῦ with אABCDE. Vulg. has ‘Deum.’

22. μετανόησον οὖν ἀπὸ τ. κ., repent therefore, &c. On this condition not only could the stern wish of Peter be averted, but the anger of God also. We see therefore that the words of the Apostle in Act 8:20 must have been coupled in his mind with such condition, but the further language of this verse seems to imply that to Peter’s mind there was not much hope of such repentance. The phrase μετανοεῖν ἀπό is found in LXX. (Jer 8:6) ἄνθρωπος ὁ μετανοῶν ἀπὸ τῇς κακίας αὐτοῦ.

δεήθητι τοῦ κυρίου, and pray the Lord. This is what one would look for in the sentence, rather than ‘pray God’ (Text. recept.), for the offence was directly against Christ. Simon, with corrupt motives, was seeking to be enrolled among those who were called by Christ’s name.

εἰ ἄρα, if perhaps. The Apostle sees how full the mind of Simon has been of the scheme which he has conceived, and the knowledge of this seems expressed in the εἰ ἄρα with which this clause begins. He will not declare that there is not hope even for such an offender, but the covetousness, which is idolatry, makes repentance almost impossible. See Chrysostom’s words, διὰ τοῦτο καὶ εἶπεν, εἰ ἄρα ἀφεθήσεταί σοι, ὅτι ᾔδει ἀδιόρθωτον ὄντα.

ἡ ἐπίνοια, the thought. ἐπίνοια is found only here in N.T., but is not uncommon in the LXX. It implies a deliberate, well matured plan. Cf. Wis 14:12, ἀρχὴ γὰρ πορνείας ἐπίνοια εἰδώλων. Also see 2Ma 12:45.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] εἰ ἄρα, if perhaps (not ‘ut sane,’ which it will not bear: see on its meaning, “if, which none can say,” Hartung, Partikellehre, i. 440): and the uncertainty refers, not to the doubt whether Simon would repent or not (see below on γάρ): but as to whether or not his sin may not have come under the awful category of those unpardonable ones specified by our Lord, Mat 12:31, to which words the form ἀφεθήσεται seems to have a tacit reference. Peter does not pronounce his sin to have been such, but throws in this doubt, to increase the motive to repent, and the earnestness of his repentance. This verse is important, taken in connexion with Joh 20:23, as shewing how completely the Apostles themselves referred the forgiveness of sins to, and left it in, the sovereign power of God, and not to their own delegated power of absolution.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

If perhaps. The doubt suggested by the heinousness of the offense. Thought [επινοια] . Only here in New Testament. Lit., a thinking on or contriving; and hence implying a plan or design.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.